چکیده:
Some of the thinking souls become apt to receive intelligible forms by obtaining sensory and imaginary perceptions. Then, they are liable to receive divine grace, and the intelligible forms are granted to them through connecting to and uniting with the granter of the forms (wāhib al-ṣuwar) that is out of the thinking soul and therein the intelligibles are actually present. Relationship with the active intellect and receiving the intelligible forms is done in a process that is proper for any order among the orders of theoretical intellect. At a time, it is the reception of axioms; at another time, it is the reception of theories, until the existential order of the thinking soul reaches a point wherein it is qualified to receive all intelligible forms present in the active intellect; and finally, it reaches the order of sacred intellect wherein the intellect becomes simple and essential. The owner of the sacred intellect becomes aware of the truths of the universe and nothing remains hidden and unknown for him. Thus, he observes the Exalted God, resurrection, and stages of the worlds of existence. This intuition and presence covers all his existential orders from the intellect to the senses. This is because, on the one hand, the intellect has become pure and essential and, on the other hand, this soul that has reached the stage of sacred spirit perceives in the order of senses, not faculties. Thus, the owner of the sacred intellect and spirit, since he finds all things in the form of presence and intuition in the order of essence, is pure and free – in the position of action that is based on the order of essence – from any mistake, forgetfulness, negligence, oblivion, and the like whose homeland is the acquired knowledge. Therefore, these souls are immune and free from any mistake and oblivion in all orders of theoretical and practical intellect.
خلاصه ماشینی:
At one stage, it is the reception of axioms, and at another stage, the reception of theories, until the existential rank of the rational soul reaches a point where it acquires the capacity to receive all intelligible forms present in the Active Intellect, and finally reaches the rank of the Sacred Intellect, at which stage the intellect becomes simple and essential.
The tenth intellect, which is called the Active Intellect, both brings the matter (hyle) of the world into existence, is the formal cause that is realized in the primary matter, is the cause of human souls, and is the emanation of intellectual perceptual forms, which human souls become aware of the inscribed forms within through connection to it (Tusi, 1375, vol.
Similarly, in the stage of the acquired intellect (intellectus effectus), the soul becomes predisposed to connect to the Active Intellect through intellectual or intuitive activity and receives universal forms and intelligibles without any material intermediary (ibid.
In one theory, he considers the relationship between a rational soul that has reached the stage of receiving revelation and the Active Intellect to be like the relationship between matter and form (ibid.
In that station and rank, the prophet's soul, like the abstract intellects and the Active Intellect, finds all universal and particular intelligible forms present before it without any error or negligence.
Successors of the prophets; possessors of sacred intellect and soul From the perspective of philosophers, the ultimate happiness of man lies in intellectual flourishing and its connection and union with the intellect active.
(
, 
, 
)
